Today we will look at the form असूयकः mNs from श्रीमद्-वाल्मीकि-रामायणम् 1.6.14.
स्वकर्मनिरता नित्यं ब्राह्मणा विजितेन्द्रियाः । दानाध्ययनशीलाश्च संयताश्च प्रतिग्रहे ।। १-६-१३ ।।
नास्तिको नानृती वापि न कश्चिदबहुश्रुतः । नासूयको न चाशक्तो नाविद्वान्विद्यते तदा ।। १-६-१४ ।।
नाषडङ्गविदत्रास्ति नाव्रतो नासहस्रदः । न दीनः क्षिप्तचित्तो वा व्यथितो वापि कश्चन ।। १-६-१५ ।।
कश्चिन्नरो वा नारी वा नाश्रीमान्नाप्यरूपवान् । द्रष्टुं शक्यमयोध्यायां नापि राजन्यभक्तिमान् ।। १-६-१६ ।।
Gita Press translation – The Brāhmaṇas (inhabiting Ayodhyā) are ever devoted to their duties and exercise effective control over their senses. They give away alms, pursue their studies and are chary of accepting gifts (13). There is no member of the twice-born classes who is unbelieving, untruthful, devoid of knowledge of scriptures, busy finding fault with others, resourceless and bereft of learning (14). There is no one in the city who has not mastered the six branches of knowledge auxiliary to a study of the Vedas and does not observe pious vows. There is no donor of scanty gifts and no miserable man. There is none who is either distracted in mind or afflicted (15). There is no man or woman in Ayodhyā who is devoid of splendor, not good-looking and not loyal to the king (16).
असूयति तच्छील: = असूयकः ।
The प्रातिपदिकम् ‘असूयक’ is derived from the verbal root √असु (असु उपतापे, कण्ड्वादि-गणः)।
First we derive the धातुः “असूय” as follows:
(1) असु + यक् । By 3-1-27 कण्ड्वादिभ्यो यक् – The affix यक् is always used after the verbal roots in the कण्ड्वादि-गणः (group of terms headed by “कण्डूञ्”) with no change in their meaning. Note: The terms in the कण्ड्वादि-गणः are considered to be verbal roots as well as nominal stems. When they are used as verbal roots 3-1-27 applies.
Note: यक् is a कित्। Hence 1-1-5 क्क्ङिति च stops 7-3-84 सार्वधातुकार्धधातुकयोः।
(2) असु + य । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
(3) असूय । By 7-4-25 अकृत्सार्वधातुकयोर्दीर्घः – The ending vowel of an अङ्गम् is elongated when followed by a प्रत्ययः which begins with a यकार:, as long as the प्रत्यय: neither has the कृत्-सञ्ज्ञा nor the सार्वधातुक-सञ्ज्ञा।
Now “असूय” gets धातु-सञ्ज्ञा by 3-1-32 सनाद्यन्ता धातवः।
(4) असूय + वुञ् । By 3-2-146 निन्दहिंसक्लिशखादविनाशपरिक्षिपपरिरटपरिवादिव्याभाषासूयो वुञ् – To denote an agent who performs an action because of his nature/habit or sense of duty or skill, the affix ‘वुञ्’ may be used following any one of the verbal roots below –
(i) √निन्द् (णिदिँ कुत्सायाम् १. ६९)
(ii) √हिंस् (हिसिँ हिंसायाम् ७. १९)
(iii) √क्लिश् (क्लिशँ उपतापे ४. ५७, क्लिशूँ विबाधने ९. ५८)
(iv) √खाद् (खादृँ भक्षणे १. ५१)
(v) वि + a causative form of √नश् (णशँ अदर्शने ४. ९१)
(vi) परि + √क्षिप् (क्षिपँ प्रेरणे ४. १५, ६. ५)
(vii) परि + √रट् (रटँ परिभाषणे १. ३३४)
(viii) परि + a causative form of √वद् (वदँ व्यक्तायां वाचि १. ११६४)
(ix) वि + आङ् (आ) + √भाष् (भाषँ व्यक्तायां वाचि १. ६९६)
(x) √असूय (derived by using 3-1-27 कण्ड्वादिभ्यो यक्)
(5) असूय + वु । अनुबन्ध-लोपः by 1-3-3 हलन्त्यम्, 1-3-9 तस्य लोपः।
(6) असूय + अक । By 7-1-1 युवोरनाकौ – The affixes “यु” and “वु” are substituted respectively by “अन” and “अक”। As per 1-1-55 अनेकाल्शित्सर्वस्य the entire affix “वु” is replaced by “अक”।
(7) असूय् + अक = असूयक । By 6-4-48 अतो लोपः – When an आर्धधातुकम् affix follows, the अकारः at the end of a अङ्गम् is elided if the अङ्गम् ends in a अकार: at the time when the आर्धधातुकम् affix is prescribed.
‘असूयक’ gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च – A word form that ends in a कृत्-प्रत्ययः or a तद्धित-प्रत्ययः and so also compounds get the name प्रातिपदिकम्।
The विवक्षा is पुंलिङ्गे, प्रथमा-एकवचनम्।
(8) असूयक + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।
(9) असूयक + स् । अनुबन्ध-लोपः by 1-3-2 उपदेशेऽजनुनासिक इत् and 1-3-9 तस्य लोपः।
(10) असूयकः । रुँत्व-विसर्गौ by 8-2-66 ससजुषो रुः and 8-3-15 खरवसानयोर्विसर्जनीयः।
Questions:
1. Where has the धातु: ‘असूय’ been used in a तिङन्तं पदम् in Chapter Eighteen of the गीता?
2. Why do we need the सूत्रम् 3-2-146 निन्दहिंसक्लिशखादविनाशपरिक्षिपपरिरटपरिवादिव्याभाषासूयो वुञ् to derive the form ‘असूयक’? Couldn’t we have just used the affix ‘ण्वुल्’ prescribed by 3-1-133 ण्वुल्तृचौ? In answer to this the सिद्धान्तकौमुदी says – ण्वुला सिद्धे वुञ्वचनं ज्ञापकं तच्छीलादिषु वासरूपन्यायेन तृजादयो नेति। Please explain.
3. Where has the गण-सूत्रम् ‘स्वादय ओदितः’ been used in the verses?
4. Which सूत्रम् justifies the use of the affix यत् in शक्यम्?
5. In the verses, can you spot two प्रातिपदिके in which the सूत्रम् 6-4-37 अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिकलोपो झलि क्ङिति has been used?
6. How would you say this in Sanskrit?
“The Geeta is not to be told to one who is calumnious.” Use चतुर्थी वभक्ति: with ‘who is calumnious.’
Easy questions:
1. What would be an alternate form for राजनि (पुंलिङ्ग-प्रातिपदिकम् ‘राजन्’, सप्तमी-एकवचनम्)?
2. Can you spot the affix ‘श्यन्’ in the verses?
1. Where has the धातु: ‘असूय’ been used in a तिङन्तं पदम् in Chapter Eighteen of the गीता?
Answer: The धातु: ‘असूय’ has been used in a तिङन्तं पदम् in the following verse :
इदं ते नातपस्काय नाभक्ताय कदाचन |
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति || 18-67||
Please see answer to question 1 in the following comment for the derivation of the form अभ्यसूयति – http://avg-sanskrit.org/2012/08/13/कण्डूयन्ते-3ap-लँट्/#comment-4189
2. Why do we need the सूत्रम् 3-2-146 निन्दहिंसक्लिशखादविनाशपरिक्षिपपरिरटपरिवादिव्याभाषासूयो वुञ् to derive the form ‘असूयक’? Couldn’t we have just used the affix ‘ण्वुल्’ prescribed by 3-1-133 ण्वुल्तृचौ? In answer to this the सिद्धान्तकौमुदी says – ण्वुला सिद्धे वुञ्वचनं ज्ञापकं तच्छीलादिषु वासरूपन्यायेन तृजादयो नेति। Please explain.
Answer: In the अष्टाध्यायी the अधिकार: of ‘तच्छीलतद्धर्मतत्साधुकारिषु’ runs from 3-2-134 आ क्वेस्तच्छीलतद्धर्मतत्साधुकारिषु down to 3-2-178 अन्येभ्योऽपि दृश्यते। The affixes prescribed in this section denote an agent who performs an action because of his nature/habit or sense of duty or skill. The first affix prescribed in this section is the affix ‘तृन्’ (prescribed by 3-2-135 तृन्)। Now as per सूत्रम् 3-1-94 वासरूपोऽस्त्रियाम्, this affix ‘तृन्’ would only optionally (and not completely) overrule the affixes ‘तृच्’, ‘ण्वुल्’ etc (prescribed by 3-1-133 ण्वुल्तृचौ etc.) But if this were the case there would be no need for पाणिनि: to prescribe the affix वुञ् by 3-2-146 because forms such as ‘असूयक’ (derived by adding the affix ‘वुञ्’) could also be derived by adding the affix ‘ण्वुल्’ if it were available. The fact that पाणिनि: has prescribed the affix वुञ् in the अधिकार: of ‘तच्छीलतद्धर्मतत्साधुकारिषु’ gives us the indication that तच्छीलादिषु वासरूपन्यायेन तृजादयो न meaning that the सूत्रम् 3-1-94 वासरूपोऽस्त्रियाम् cannot be invoked to (optionally) bring in the affixes ‘तृच्’, ‘ण्वुल्’ etc in to the the अधिकार: of ‘तच्छीलतद्धर्मतत्साधुकारिषु’। In short, the सूत्रम् 3-1-94 वासरूपोऽस्त्रियाम् does have any authority when it comes to the affixes prescribed in the sense of ‘तच्छीलतद्धर्मतत्साधुकारिषु’।
Note: In the परिभाषेन्दुशेखर: (composed by नागेश:) this परिभाषा is stated as ताच्छीलिकेषु वासरूपविधिर्नास्ति (परिभाषा #६७).
3. Where has the गण-सूत्रम् ‘स्वादय ओदितः’ been used in the verses?
Answer: The गण-सूत्रम् ‘स्वादय ओदितः’ has been used in the derivation of the कृदन्त-प्रातिपदिकम् ‘दीन’ from the verbal root √दी (दीङ् क्षये ४. २९).
Please see the following post for the derivation of the form दीनः – http://avg-sanskrit.org/2012/12/06/दीनः-mns/
4. Which सूत्रम् justifies the use of the affix यत् in शक्यम्?
Answer: By the सूत्रम् 3-1-99 शकिसहोश्च – The affix यत् may be used following the verbal root √शक् (शकॢँ शक्तौ ५. १७) or √सह् (षहँ मर्षणे १. ९८८). Please refer to the following post for the derivation of the प्रातिपदिकम् ‘शक्य’ – http://avg-sanskrit.org/2012/09/13/शक्यः-mns/
The विवक्षा here is नपुंसकलिङ्गे प्रथमा-एकवचनम्।
शक्य + सुँ । By 4-1-2 स्वौजसमौट्छष्टाभ्याम्भिस्ङेभ्याम्भ्यस्ङसिँभ्याम्भ्यस्ङसोसाम्ङ्योस्सुप्।
शक्य + अम् । By 7-1-24 अतोऽम्। 1-3-4 न विभक्तौ तुस्माः prevents the ending मकारः of ‘अम्’ from getting इत्-सञ्ज्ञा ।
= शक्यम् । By 6-1-107 अमि पूर्वः।
5. In the verses, can you spot two प्रातिपदिके in which the सूत्रम् 6-4-37 अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिकलोपो झलि क्ङिति has been used?
Answer: The सूत्रम् 6-4-37 अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिकलोपो झलि क्ङिति has been used in the प्रातिपदिकम् ‘रत’ in the compound स्वकर्मनिरताः and in the प्रातिपदिकम् ‘यत’ in the compound संयताः ।
The प्रातिपदिकम् ‘रत’ is derived from the verbal root √रम् (रमुँ क्रीडायाम् | रमँ इति माधवः १. ९८९) as follows:
रम् + क्त । By 3-2-102 निष्ठा। Note: The affix ‘क्त’ has been used कर्तरि here as per 3-4-72 गत्यर्थाकर्मकश्लिषशीङ्स्थासवसजनरुहजीर्यतिभ्यश्च।
= रम् + त । अनुबन्ध-लोप: by 1-3-8 लशक्वतद्धिते and 1-3-9 तस्य लोपः। Note: 7-2-10 एकाच उपदेशेऽनुदात्तात् prevents the affix ‘त’ from taking the augment ‘इट्’ which would have been done by 7-2-35 आर्धधातुकस्येड् वलादेः।
= र + त = रत । By 6-4-37 अनुदात्तोपदेशवनतितनोत्यादीनामनुनासिकलोपो झलि क्ङिति – There is an elision of the final nasal consonant of the verbal root √वन् (वनँ शब्दे १. ५३३, वनँ सम्भक्तौ १. ५३४, वनुँ च नोच्यते १. ९१५) and of the verbal roots* which have अनुदात्त-स्वरः in the धातु-पाठः as well as of the verbal roots belonging to the तनादि-गणः – when followed by a झलादि-प्रत्ययः which is a कित् or a ङित्।
Note: * सिद्धान्त-कौमुदी – “यमिरमिनमिगमिहनिमन्यतयोऽनुदात्तोपदेशाः।” The following six roots end in a nasal consonant and have a अनुदात्त-स्वरः in the धातु-पाठः।
√यम् (यमँ उपरमे १. ११३९), √रम् (रमुँ क्रीडायाम् | रमँ इति माधवः १. ९८९), √नम् (णमँ प्रह्वत्वे शब्दे च १. ११३६), √गम् (गमॢँ गतौ १. ११३७), √हन् (हनँ हिंसागत्योः २. २) and √मन् (मनँ ज्ञाने ४. ७३)।
“रत” gets प्रातिपदिक-सञ्ज्ञा by 1-2-46 कृत्तद्धितसमासाश्च।
Similarly the प्रातिपदिकम् ‘यत’ is derived from the verbal root √यम् (यमँ उपरमे १. ११३९).
6. How would you say this in Sanskrit?
“The Geeta is not to be told to one who is calumnious.” Use चतुर्थी वभक्ति: with ‘who is calumnious.’
Answer: असूयकाय भगवद्गीता न वक्तव्या/वाच्या ।
Easy questions:
1. What would be an alternate form for राजनि (पुंलिङ्ग-प्रातिपदिकम् ‘राजन्’, सप्तमी-एकवचनम्)?
Answer: The alternate form for राजनि is राज्ञि।
Please see answer to easy question 2 in the following comment for the derivation – http://avg-sanskrit.org/2012/09/06/स्थाप्यः-mns/#comment-4423
2. Can you spot the affix ‘श्यन्’ in the verses?
Answer: The affix ‘श्यन्’ is used in the form विद्यते derived from the verbal root √विद् (विदँ सत्तायाम् ४. ६७).
Please see answer to question 1 in the following comment for the derivation of विद्यते – http://avg-sanskrit.org/2011/09/28/दीव्यन्ति-3ap-लँट्/#comment-1394